Weeping: Klaio (Gk.): meaning, “to mourn, weep, lament”. The underlining meaning behind this word is weeping as the sign of grief and pain.
“Jesus wept” (Jn.11:35). The shortest verse in all of Sacred Scripture reveals to man that Christ loved humanity with a human heart, experiencing in his flesh the whole gamut of human emotion. Christ’s mourning over Lazareth and the grief of his family is a sign pointing towards his most Sacred heart, which is s chief sign of his heroic love (CCC, 478). All things concerning the life of Christ have a rich and poignant meaning, and Christ’s mourning reveal that tears ought to have a therapeutic quality to them, both physically and spiritually. Furthermore, we have in the beatitudes, a portrait of man being comforted in his mourning (Mt.5:3) and receiving the joy of laughter in the future upon weeping in the present (Lk.6:21). Christ’s countenance in the beatitudes points us towards a future peace if we faithfully associate with Christ’s Paschal Mystery in the present (CCC, 1717). Simply, we are called to grieve the folly of sin and prudently work towards the justice of truth.
Klaio can be found forty times in the NT. It is interesting to note that John uses a different Greek term dakruo in his treatment of Christ’s weeping, a term that communicates the physical tears. It is the only time in the entire NT that the Greek term is used. John’s gospel has a sacramental quality to it, and even to the detail of Christ’s weeping, he strategically employs a term that communicates the dynamism of Christ’s weeping. In general, weeping in the NT is often tied to Peter’s contritious lament (Mt.26:75; Mk.14:72; Lk.22:62); Mary Magdalene’s weeping at the tomb (Jn.20:11); those weeping upon the death of Jairus’ daughter (Mk.5:38-39; Lk.8:52); and those weeping and gnashing their teeth (Mt.8:12, 13:42-50, 22:13, 24:51, 25:30; Lk.13:28). It is Luke, using the term nine times, that takes up this theme of weeping more than any other in the NT. Certainly, this emerges within his greater theme of encountering Christ in his personalism. For this study on the Sixth Sunday in Ordinary Time we will take a closer look at his first use of the term in the beatitudes: “Blessed are you that weep now, for you shall laugh” (Lk.6:21).
This Lucan beatitude draws us into the mystery of this life into relationship to the afterlife, the heavenly Jerusalem. In fact, there are few verses that bring into focus the importance of living with the end in mind more than this particular verse and these beatitudes. The reason, the juxtaposition between tears on earth and laughter in heaven. It is far too easy today to find our joy, peace, and laughter in material things; God calls us to live in the joy that has its orientation in viewing all things in light of the Giver. It is of the upmost importance this week to be reflecting on how we can better prioritize our relationships and time, and how they can better serve our vocation to love. In the end, allowing God to shape both our relationships and time is a measure of living in the Presence of God. Moreover, such a life begins to see a correct estimation of what is good for this life as it draws us into contemplating the life to come. Let the beatitude to weep and mourn become a blessing for our greater good in giving glory to God!
“Do not weep, for I shall be more useful to you after my death and I shall help you then more effectively than during my life.”
–St. Dominic
Primary Texts Consulted
• Catholic Bible. Suggested trans. Revised Standard Version, Catholic Edition.
• Catechism of the Catholic Church, 2nd Edition, 1997.